In the book of Ezekiel, the ‘siege’ of Jerusalem is the ‘sign’ that is the test by which our eternal destiny will be decided, for it marks the formation of the image of the beast.
Ezequielpa qillqasqanpi, Jerusalén llaqta muyuykusqa kasqanmi “señal” nisqa, chaymi prueba kachkan mayqanwanmi wiñay pacha destinoyninchikpa rakinakusqan hamunqa; imaraykuchus chaymi bestiapa rikchayninpa ruwakusqanta señalakun.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. …
“Señorqa sut’ita rikuchiwashan uywaqa rurasqa llanthunqa kamasqa kanqa manaraq tiempo de gracia wichq’akunankama; chaymi Diospa llaqtanpaq hatun pruebakuy kanqa, mayqenwan wiñay kawsayninkupa destino-nin t’aqwisqa kanqa. …”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Kaymi pruebananmi Diospa llaqtan runakuna charinanku tiyan manaraq sellasqa kachkaptinku. Llapa pisiwanpas Diosman kasukuyninkuta rikuchiqkuna, Paypa leyninta waqaychaspa, hinaspa llulla sábadota mana chaskispanku, Señor Dios Jehovápa unanchan uraman churakunku, hinaspan kawsayniyuq Diospa sellonta chaskinqaku. Hanaq pachamanta hamuq cheqaq kayta saqerparispa, domingo sábadota chaskiqkunataq, bestiapa unanchanta chaskinqaku.” Manuscript Releases, volume 15, 15.
The Christians that fled Jerusalem at the ‘sign’ of Cestius, did so because they had been forewarned and recognized the ‘sign’ when it arrived. Recognizing the formation of the image of the beast is to recognize the “events,” “preparations” and “movements” that lead to the Sunday law. The prophetic elements that make up the ‘sign’ must be understood in advance of the sign. When Cestius began the siege it was too late to learn what the sign was.
Jerusalén llaqtamanta Cestiuspa “señal” nisqanrayku ayqekuq cristianokunaqa chayta rurarqanku ñawpaqmantapuni willasqa kasqankurayku, hinaspataq “señal” chayamunqanta reqsisqankurayku. Bestiapa lantin rikch’ayninpa kamarisqanta reqsiyqa domingo leyman pusak “ruwaykunata,” “waqaychaykunata,” hinaspa “kuyuykunata” reqsiymi. “Señal” nisqata hunt’achiq profético imaymanakunaqa señal manaraq chayamushaspa ñawpaqta unanchasqa kananmi. Cestius muyuyta qallarisqanpachaqa señal ima kasqanta yachanapaq yachakuyqa ñam qhipamanña karqan.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days.” Review and Herald, April 23, 1889.
“Ñanmi wakichiykuna ñawpaqman purishan, hinaspapas kuyuykuna rurakushanmanta, chaykunam tukunku uywaman rikch’akuqta ruraspa. Kay pacha historiapi ruwasqa kanqa imayman ruwaykuna, chaykunam kay qhipa punchawkunapaq profecía nisqapa willakusqankunata hunt’achinqa.” Review and Herald, April 23, 1889.
Preparations, Movements and Events
Wakichiykuna, Kuyuykuna, hinaspa Ruwasqakuna
The “preparations,” “movements” and “events” must be recognized in advance of the test.
“sumaqchasqakuna”, “kuyuykuna” hinaspa “ruwasqakuna”qa pruebanamanta ñawpaqta reqsikuyta atinankum.
“All that God has in prophetic history specified to be fulfilled in the past has been, and all that is yet to come in its order will be. Daniel, God’s prophet, stands in his place. John stands in his place. In the Revelation the Lion of the tribe of Judah has opened to the students of prophecy the book of Daniel, and thus is Daniel standing in his place. He bears his testimony, that which the Lord revealed to him in vision of the great and solemn events which we must know as we stand on the very threshold of their fulfillment.
“Tukuy ima Diosqa profetismoq historiapi nispa sut’inchasqan, ñawpaq p’unchawkunapi hunt’akunanpaq karqanqa, hunt’akunña; chaynallataq llapan ima qhipaman hamunanpaq kashaqmi kanan ordenninpi kanqa. Danielqa, Diospa profetan, cheqanpi sayan. Juanpas cheqanpi sayan. Apocalipsispi Judá ayllumanta Leonqa profecía yachaqkunaman Danielpa libronta kicharirqan, chay hina Danielqa cheqanpi sayashan. Payqa testimoniunta apamun, Señorpa payman rikch’aypi rikuchisqanman hina, hatun hinaspa mancharikuypaq solemnne eventokunamanta, chaykunata yachananchikpaq, imaraykuchus hunt’akuyninkupa punku punkullanpiña sayashanchik.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated.” Selected Messages, book 2, 109.
“Historiawan profeciawampipas Diospa Simin rikuchin cheqaq kaywan pantasqa yachachiywan unaymanta pacha aswanraq mast’arikuspa puriq ch’aqwayta. Chay ch’aqwayqa manaraq tukusqachu, kunankamallam purishan. Imakunachus ñawpaqpi karqan, wakmanta kutimunqaku.” Selected Messages, libro 2, 109.
We “must know” “the great and solemn events as we stand on the very threshold of their fulfillment.” The threshold identifies our need to understand the events in advance of their fulfilment.
Ñuqanchikqa “yachananchikmi” “hatun hinaspa solemne kaq ruwaykunata, hunt’akuy-ninkupa chiqap punku punkunpi sayashaspa.” Chay punku punkuqa reqsichiwanchikmi chay ruwaykunata ñawpaqmantaraq unanchananchikpaq, manaraq hunt’akunankukama.
“But the stern tracings of the prophetic pencil reveal a change in this peaceful scene. The beast with lamb-like horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ The spirit of persecution manifested by paganism and the papacy is again to be revealed. Prophecy declares that this power will say ‘to them that dwell on the earth, that they should make an image to the beast.’ [Revelation 13:14.] The image is made to the first or leopard-like beast, which is the one brought to view in the third angel’s message. By this first beast is represented the Roman Church, an ecclesiastical body clothed with civil power, having authority to punish all dissenters. The image to the beast represents another religious body clothed with similar power. The formation of this image is the work of that beast whose peaceful rise and mild professions render it so striking a symbol of the United States. Here is to be found an image of the papacy. When the churches of our land, uniting upon such points of faith as are held by them in common, shall influence the State to enforce their decrees and sustain their institutions, then will Protestant America have formed an image of the Roman hierarchy. Then the true church will be assailed by persecution, as were God’s ancient people. Almost every century furnishes examples of what bigotry and malice can do under a plea of serving God by protecting the rights of Church and State. Protestant churches that have followed in the steps of Rome by forming alliance with worldly powers have manifested a similar desire to restrict liberty of conscience. In the seventeenth century thousands of non-conformist ministers suffered under the rule of the Church of England. Persecution always follows religious favoritism on the part of secular governments.” Spirit of Prophecy, volume 4, 277.
“Ichaqaqa qillqaykuna proféticopa mana llamp’u señalninkunaqa kay hawka rikch’ariypi huk tikrayta qawachin. Uywacha hina waqrankunaq kaq animalqa dragónpa siminwan rimarin, hinaspataq ‘ñawpaq animalpa tukuy atiyninta ñawpaqninpi rurarin.’ Paganismomanta papadomanta rikurirqan chay qatiqkunaq espiritunqa yapamanta rikurinqa. Profecía nin kay atiyniyuqqa ninqa ‘kay pachapi tiyaqkunaman, animalpaq rikchayninta ruwanankupaq.’ [Revelation 13:14.] Chay rikch’ayqa ruwasqa ñawpaq animalman, ichaqa leopardoman rikch’akuq animalman, chaymi kinsa angelpa willakuyninpi rikuchisqa kaq. Kay ñawpaq animalwanqa Romana Iglesiata reqsichin, huk cuerpo eclesiástico, civil atiyniyuq p’achallisqa, tukuy mana allin yuyayniyuqkunata muchuchiypaq autoridadniyuq. Animalpaq rikchayninqa huknin religiosoq cuerpota reqsichin, chay hina atiyniyuq p’achallisqata. Kay rikch’aypa kamachiyninqa chay animalpa rurayninmi, paypa hawka wiñariyninwan, llamp’u simikunawanpas, Estados Unidospaq ancha sut’i señalanan hina kasqanrayku. Kaypiqa papadopa rikchaynin tarikun. Suyunchik iglesiakuna, paykunapura comúnmanta hap’isqa iñiypa puntukunapi hukllachaspa, Estadota kallpachanku decretokunata hunt’achinampaq hinaspa institucionninkunata sayachinampaq, chaypacha Protestante Américaqa Romana jerarquíapa rikchayninta ruwasqa kanqa. Chaymantataq cheqaq iglesiaqa qatiqkunaqwan atacasqa kanqa, imaynan Diospa ñawpa llaqtan runakuna kasqanku hinata. Casi llapa pachak watakunaqa qawachin imam bigotismo hinaspa millay sunqu kayta ruwayta atin, Diosman servichkasqankuta nispa, Iglesiapaq hinaspa Estadopaq derechonkuna waqaychaspa. Protestante iglesiakuna, Romapa purisqan ñanpi purispa, kay pachapa atiyniyuqkunawan alianza ruwaspa, concienciaq libertadninta hark’ayta munasqankuta chay hinallataq rikuchirqanku. Qanchis chunka wata pachapi waranqa mana conformistaministrokuna Iglesia de Inglaterraq kamachiynin urapi ñak’arirqanku. Qatiykunaqa sapa kuti hamun secular gobiernocunaq religiónman favoritismo ruwasqanrayku.” Spirit of Prophecy, volumen 4, 277.
The formation of the image of the beast is accomplished first in the United States, and thereafter in the world.
Uywaqpa rikch’ayninpa rurasqankunaqa ñawpaqta Estados Unidos llaqtapi hunt’akun, chaymanta qhipamantaqa kay pachapi tukuy hinantinpi.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Suaq llaqtakunaqa Estados Unidospa rurasqanta qatipanqu. Payqa ñawpaqman pusaspapas, chay hinaqa kikin sasachakuymi hamunqa llaqtanchikman kay pachapi tukuy partikunapi.” Testimonios, tomo 6, 395.
The Edict of Milan in 313 represents the starting of the formation, and also identifies the closed door for Seventh-day Adventists. Constantine of the west and Licinius of the east attached a treaty marriage to the Edict, when Constantine gave his half-sister Constantia to Licinius in the fourth treaty marriage represented in a prophetic line of the six treaty marriages within the prophetic history of Daniel eleven. The first two were associated with wars between the north and south, the next two were civil wars between east and west and the last two are symbolic marriages of the papal church power and state power.
Milán Llaqtapi 313 watapi kamachisqa Edictoqa ruwasqa kaypa qallariyninta rikuchin, chaymantapas Qanchis Punchawniyuq Adventistakunapaq wichqasqa punkutapas reqsichin. Inti hayk’aq lado occidentalpi Constantino, inti hayk’aq lado orientalpi Licinio ima, Edictoman huk tratadopa kasarakuyta yapakurqanku, Constantinoqa kuska panin Constantia-ta Licinioman qusqanrayku, Daniel chunka hukniyuq profetapa historiampi suqta tratado kasarakuykunamanta tawa kaqpi profetapa siq’impi rikuchisqa kasarakuypi. Ñawpaq iskayqa nortewan surwan awqanakuyman tupaq karqanku, qhipa iskayqa este wan oeste ukhupi llaqta ukhupi awqanakuymi karqanku, qhipa iskayñataq papa iglesiapa atiyninwan estadopa atiyninwan simbólicamente kasarakuykuna kanku.
Antiochus II Theos set aside his wife Laodice I to marry the Ptolemaic princess Berenice (daughter of Ptolemy II) around 252 BC. The treaty marriages of the Seleucid Empire were accomplished between the king of the north and the king of the south, whereas; the treaty marriage of 313 was between the emperor of the east and the emperor of the west.
Antíoco II Theosqa warmin Laodice I-ta saqirparispa, Ptolemaico panapaq ñusta Bereniceta (Ptolomeo II-pa ususin) warmichakurqan hina 252 a. C. watapi. Seleúcida Imperiopa tratadopi ruwasqa kasarakuykunaqa norte reywan sur reywan chawpipi hunt’asqa karqan, ichaqa; 313 watapi tratadopi ruwasqa kasarakuyqa inti lloqsimuy lado emperadorwan inti yaykuy lado emperadorwan chawpipi karqan.
The treaty marriage of Antiochus II Theos in 252 BC, represented the beginning of the Seleucid Empire that reached its conclusion as an empire in the history represented in verses ten through sixteen of Daniel eleven. In the final history of the Seleucid empire another treaty marriage was accomplished by Antiochus III the Great, when he gave his daughter Cleopatra I Syra, (the very first Cleopatra of prophetic history) to Ptolemy V in 193 BC. At the time Ptolemy V was about 16 and Cleopatra I Syra about 10 years old. Their marriage was a diplomatic settlement after the fifth Syrian war. The alpha treaty marriage between the king of the north and south in Daniel eleven had marked the end of the second Syrian war.
Antíoco II Teospa 252 a. C. wataspi tratadomanta kasarakuyqa, Seleúcida Imperiopa qallariyninta rikuchirqan, chay imperioq históriapi tukukuyninman chayanankama, Daniel chunka hukniyuqpi, chay chunka versículomanta soqtayuqkama nisqakunapi rikuchisqa hina. Seleúcida imperiopa qhipa históriapin huk tratadomanta kasarakuyta Antíoco III el Grande rurachirqan, ususin Cleopatra I Syra-ta (profecía historiapi ñawpaq Cleopatra) Ptolomeo V-man quspaq, 193 a. C. watapi. Chay pacha Ptolomeo Vqa yáqapas 16 watayuq karqa, Cleopatra I Syrataq yáqapas 10 watayuq. Paykunapa kasarakusqankuqa pisqayuq Siria guerramanta qhipa diplomático allinchakuy karqa. Daniel chunka hukniyuqpi alfaq tratadomanta kasarakuy, norte reyniyuqwan sur reyniyuqwan, iskay kaq Siria guerrapa tukukuyninta señalarqan.
The last Cleopatra of prophetic history interacted with both Julius Caesar and thereafter with Mark Antony. After the assassination of Julius Caesar in 44 BC the second Triumvirate was formed in 43 BC. Three men made up the triumvirate and after one of those three, Marcus Lepidus was forced out of the threefold union by Octavian, a power struggle between Mark Antony of the east and Octavian of the west ensued. At Brundisium, in 40 BC a treaty between the two eastern and western rivals was made. The treaty included the marriage between Octavian’s sister Octavia and Mark Antony. The treaty and accompanying marriage did not hold, and after Mark Antony became involved with Cleopatra, he divorced Octavia in 32 BC. At the battle of Actium in 31 BC, the empires of east and west were consolidated into one power, and Octavian thereafter became Augustus Caesar, the symbol of the height of Roman glory and power.
Qhipa qullasqa Cleopatraqa willakuq pacha historiapiqa Julius Caesarwan tinkurqan, chaymantataq Mark Antonywanpas. Julius Caesar wañuchisqa kaptin 44 a.C. watapi, iskay kaq Triunvirato nisqaqa 43 a.C. watapi kamarisqa karqan. Kimsa runakuna chay triunviratotaqa hunt’asqaku, chay kimsamantapas huknin, Marcus Lepidus sutiyuq, Octavianoq qarqusqan kiptin chay kimsa-hukllachasqa tinkuymanta, inti lloqsimuq suyumanta Mark Antonywan inti yaykumusqa suyumanta Octavianwan atipanakuyqa qallarirqan. Brundisium llaqtapi, 40 a.C. watapi, inti lloqsimuq suyumanta hinallataq inti yaykumusqa suyumanta iskay awqakuna ukhupi huk tratado rurasqa karqan. Chay tratadoqa Octavianpa ñañan Octaviawan Mark Antonywan kasarakuynintapas hap’irqan. Chay tratadoqa, paywan kuska kasarakuywan ima, mana sayarirqachu; hinaspapas Mark Antony Cleopatrawan hukllaykusqan qhipaman, 32 a.C. watapi Octaviata divorciarqan. Actium maqanakuypi, 31 a.C. watapi, inti lloqsimuqwan inti yaykumusqa suyukunapa qhapaq kayninkuna huk kallpallapi huñusqa karqan, chaymantaq Octavianqa Augusto Caesar sutiyuq tukurqan, romano hatun k’anchayninwan atiyninwanpas aswan hanaq patanpa unanchaqnin.
Prophetically the first treaty marriage of Daniel eleven was between the kings of the north and south in an attempt to end hostilities between the two combatants who were struggling to re-establish the empire of Alexander the Great. That first treaty marriage between the Seleucids and the Ptolemy’s of Egypt was the alpha treaty marriage of the Seleucid and Ptolemaic kingdoms, which typified the omega treaty marriage between the same two powers. In the last or omega treaty marriage, the very first or alpha Cleopatra of Egyptian history became the prophetic link to the last, or omega Cleopatra; whose relationship with Mark Antony became the point of reference for the divorce of Octavia and Mark Antony. The divorce marked the renewed hostilities between Mark Antony of the east and Octavian of the west which ended at the battle of Actium in 31 BC.
Proféticamente, el primer matrimonio de tratado de Daniel once fue entre los reyes del norte y del sur, en un intento de poner fin a las hostilidades entre los dos contendientes que luchaban por restablecer el imperio de Alejandro Magno. Ese primer matrimonio de tratado entre los seléucidas y los Ptolomeos de Egipto fue el matrimonio de tratado alfa de los reinos seléucida y ptolemaico, el cual tipificaba el matrimonio de tratado omega entre esos mismos dos poderes. En el último, o matrimonio de tratado omega, la primera, o alfa, Cleopatra de la historia egipcia llegó a ser el vínculo profético con la última, u omega, Cleopatra; cuya relación con Marco Antonio vino a ser el punto de referencia para el divorcio de Octavia y Marco Antonio. El divorcio señaló la renovación de las hostilidades entre Marco Antonio del oriente y Octaviano del occidente, las cuales terminaron en la batalla de Accio en 31 a. C.
The treaty marriage of Brundisium in 40 BC was the alpha treaty marriage of the struggle between east and west, just as the treaty marriage of Laodice and Antiochus II Theo was the alpha of the struggle between north and south. The treaty marriage of 313 was the omega to the alpha treaty marriage of Mark Antony and Octavia, just as the treaty marriage between Ptolemy V and Cleopatra I Syra was the omega treaty marriage of the northern and southern kingdoms. The three treaty marriages that led to the omega treaty marriage of 313 all align, and provide three witnesses to the prophetic characteristics associated with the Edict of Milan. Together the four literal treaty marriages of east, west, north and south align with the two symbolic treaty marriages of the papacy.
40 a. C. watapi Brundisiumpi rimanakuy-tinkuchiy casarasqaqa inti lloqsimuyninwan inti yaykuywan maqanakuyq alpha traton casarasqan karqan, hinallataq Laodicewan Antiochus II Theo-wan tratopi casarasqankuqa hanaq llaqtawan uray llaqtawan maqanakuyq alpha-nin karqan. 313 watapi tratopi casarasqaqqa Mark Antonywan Octaviawan alpha traton casarasqanpaq omega-nin karqan, hinallataq Ptolemy Vwan Cleopatra I Syrawan tratopi casarasqankuqa hanaq llaqtapa uray llaqtapawan qhapaq suyukunapa omega traton casarasqan karqan. Kimsa tratopi casarasqakuna, 313 watapi omega traton casarasqaman pusasqankuqaqa, llapanku tinkunku, hinaspataq Milán Edictowan tupaq willakuypi sut’ichasqa profetico característicakunapaq kimsa testigokunata qunku. Tawa chiqap tratopi casarasqakuna—inti lloqsimuyninmanta, inti yaykuyninmanta, hanaqmanta, uraymantawan—hukllapi tinkunku papakunapa ishkay simbólico tratopi casarasqankuwan.
In 496, Clovis the king of the Franks was married to Clotilda. Clotilda was a Burgundian princess, the daughter of King Chilperic II of Burgundy. After her father and mother were murdered in a family power struggle, she lived under the protection of her uncle before being given in marriage to Clovis I, king of the Franks, in 493. She was a Catholic, that is, she held the Nicene/orthodox faith of the Roman Church. This set her apart from many other Germanic royal families of the time, who were Arian Christians. Her mother Caretena had been Catholic, and Clotilda was raised in that faith. She is remembered for persistently urging Clovis to abandon paganism and accept Catholic baptism, and thereafter his conversion in 496 is one of the most important events in the early history of France and of Western so-called Christianity.
496 watapi, francokunapa qhapaq rey Clovisqa Clotildawan casarasqa karqan. Clotildaqa Burgundia llaqtamanta princesa karqan, Burgundia suyupi rey Chilperic II-pa ususin. Taytanpas mamantanpas ayllu ukhupi atiy waqaychanakuypi wañuchisqa kaptin, tíyunpa amachakuynin ukhupi kawsarqan, hinaspataq 493 watapi Clovis I francokunapa reyninman warmiqasqa qosqa karqan. Payqa católica karqan, chayqa Romanapa Iglesianpa Niceno/ortodoxo iñiyninta hap’iqmi karqan. Chaymi payta chay pacha achka huk germanico ayllukunaq qhapaq mirayninkunamanta sapancharqan, paykunaqa arriano cristianokuna kasqankurayku. Maman Caretenaqa católica karqan, hinaspataq Clotildaqa chay iñiypi wiñachisqa karqan. Yuyarisqa kachkan Clovista mana sayk’uspa mañakusqanrayku, paganismota saqespa católica bautismota chaskinampaq; chaymanta qhipataq 496 watapi tikrakuyninqa Franciaq ñawpaq historiapipas, inti hayk’aq “occidental” nisqa cristianismopa historiapipis, aswan ancha importaq ruwaykunamanta hukninmi.
Clovis vowed that if he won the battle of Tolbiac he would convert to Clotilda’s Catholic faith and be baptized. The Alemanni king was killed, their army broke, and the Franks won. After the victory Clotilda arranged for Bishop Remigius of Reims to instruct Clovis, and he was baptized (traditionally on Christmas Day 496), along with several thousand of his warriors.
Clovis nisqaqa rimarirqan: Tolbiac maqanakuyta atipaspankuqa, Clotilda-pa católica iñiyninman kutirispa bautizakusqami kanqa, nispa. Alemanni kunapa rey nirqa wañusqa karqan, paykunapa soldadokunapas chinkarqan, hinaspataq francokuna atirqaku. Chay atiy qhepamanqa Clotildaqa Reims llaqtamanta Obispo Remigius-ta kamachirqan Clovis-ta yachachinanpaq, hinaspataq payqa bautizakusqa karqan (unay yachayman hina Navidad p’unchawpi 496 watapi), achka waranqa maqana runankunawan kuska.
Clovis was the king of the Franks, which in modern terms is the king of France. He became the first of the kings of Europe who would ultimately surrender their pagan religion and turn to Catholicism. For this reason, Clovis is considered the “eldest son of the Catholic church,” and France is called, “the eldest daughter of the Catholic church.” In 1980, when pope John Paul II visited France he asked, “France, eldest daughter of the Church, are you faithful to your baptism?”
Clovisqa Franks runakunapa rey karqan, kunan p’unchaw simipiqa Franciaq reyinmi nisqa kanman. Paymi ñawpaq kaq Europa reykunamanta, qhipaman tukukuyninpi paganokuna yupaychasqankuta saqespay, catolicismoman kutirikurqa. Chayraykum Clovisqa “Iglesia Católicaq kuraj churin” hina qhawasqa, Francia-taq sutichasqa, “Iglesia Católicaq kuraj ususin” nispa. 1980 watapi, papa Juan Pablo II Francia-man watukuspan tapurqa: “Francia, Iglesiaq kuraj ususin, ¿bautismoykikama cheqaqchu kanki?”
Clovis' conversion to Nicene Catholicism identifies the start of a symbolic marriage procession that would lead to the symbolic treaty marriage of 538. The symbolic treaty marriage between Clovis and the whore who commits fornication with the kings of the earth was typified by the four previous treaty marriages in Daniel eleven. Clovis was the first European king to provide military and economic support for the Roman church and Clovis is therefore represented within the history in Daniel eleven.
Clovispa Niceno Catolicismoman tikrakuyñinmi huk unanchaq kasarakuy puriypa qallariyninta reqsisichin, chaymi pusanqa 538 watapi unanchaq tratadopi kasarakuyman. Clovismanta pacha, kay pachapi reykunawan qhelliy huchata ruwaspa puriq warmiwan unanchaq tratadopi kasarakuyqa Daniel chunka hukniyuqpi ñawpaq tawa tratadopi kasarakuykunawanmi rikuchisqa karqa. Clovisqa Europapi ñawpaq rey karqa Roma iglesiata soldadokunawanpas qullqiwampas yanapaq; chayraykun Clovisqa Daniel chunka hukniyuqpi willasqa historiapi rikuchisqa kachkan.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Chaymanta makikuna paypa ladonpi sayarinqaku, kallpasapa santuarionta qhelliyachinqaku, sapa p’unchaw sacrificiota qechuykuyta ruwaspa, chay ch’inniyachiq millay abominacionta churankaku. Daniel 11:31.
Clovis in 496 marks the beginning of the European political structures to “stand up” to aid the papacy as it rose to power. It marks the beginning of a symbolic marriage procession. The “arms” of the verse would also pollute the “sanctuary of strength,” which for both pagan and papal Rome is the city of Rome.
Clovisqa watapi 496-pej qallarin Europapi kamachiy ruwanakuna “sayarinankupaq” papakunapa kamachisqanta yanapanankupaq, chay kamachiy atiywan wichariqtin. Chaymi qallarin huk simbólicomanta kasarakuy puriyta. Kay versiculopi “makikuna”pas qhelliyachinqaku “kallpayoq santuario”-ta, mayqanmi pagano Roma-manpas papal Roma-manpas Roma llaqtalla.
Two Sanctuary's
Ishkay Santuarioqkuna
There are two different Hebrew words in the book of Daniel that are translated as “sanctuary.” The Hebrew words ‘miqdash’ and ‘qodesh’ are both translated as “sanctuary,” but qodesh can only represent a holy entity, whereas miqdash can represent either a holy or unholy sanctuary—as determined by context.
Danielpa qillqapi iskay hukniray hebreo simikuna kashan, chaykunata “santuario” nispa tikranku. Hebreo simikuna ‘miqdash’ hinallataq ‘qodesh’ nisqakunapas “santuario” nispa tikranku, ichaqa qodeshqa huk sagrado kaqllatam rikuchiyta atin, chaymanta miqdashqa contexto nisqaman hina sagrado santuariotapas, mana sagrado santuariotaqpas rikuchiyta atin.
The “sanctuary of strength” in verse thirty-one is ‘miqdash’ and represents the sanctuary of Rome’s strength, which for both pagan and papal Rome was the city of Rome. From the battle of Actium, when Octavian united the empire, pagan Rome was invincible for three hundred and sixty years (a time) in fulfilment of verse twenty-four of Daniel eleven.
“kallpachasqa kallpapa wasin” kinsa chunka hukniyuq versículopiqa ‘miqdash’ nisqa simim, hinallataq Romaq kallpanpa wasinta rikuchin, mayqinchus pagano Romaqpaqpas papal Romaqpaqpas Roma llaqtam karqa. Actium maqanakuymanta pacha, maypachachus Octaviano imperiota hukllachasqa, pagano Romaqa mana atipasqa karqa kimsa pachak soqta chunka watakuna (huk pacha) tukuykama, Daniel chunka hukniyuq t’aqapi iskay chunka tawa versículopa hunt’asqanman hina.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
Payqa allin kawsaywan yaykunqa, suyupiq aswan wirayuq cheqakunamanpas; hinaspan rurankaqmi imatapas mana rurasqankuta taytankunaqa, nitaq taytankunapa taytankunapas; payqa paykunaman rakinqa apamusqan qichusqata, saqueota, qapaq kaytapas: arí, sinchi pukllanakuq wasikunapa contranman yuyayninkunata hamut’anqa, huk p’unchawkama. Daniel 11:24.
When pagan Rome ruled from the city of Rome it was invincible, but when Constantine moved the capital to Constantinople in 330, the “time” of verse twenty-four was fulfilled. When the last of the three horns (the Goths) of Daniel seven were driven out of the city, papal Rome prophetically took the throne as the fifth kingdom of Bible prophecy in 538. The Goths had besieged Rome, but ultimately retreated as Belsarius, general for Justinian secured the city. The Roman church then ruled supremely for twelve hundred and sixty years until Napoleon had the pope removed and put in exile in 1798.
Roma pagana llaqtan Roma llaqtamanta kamachiptin mana atipay atina karqan; ichaqa Constantino 330 watapi hatun llaqtata Constantinoplaman astachiptin, iskay chunka tawañiqin versiculopi nisqa “pacha” hunt’akusqa karqan. Daniel qanchispi kinsa waqrakunamanta qhepa kaq waqra (Godos) llaqtamanta qarqosqa kaptin, Roma papal profecía nisqa hina Biblia profeciapa pichqañiqin qhapaq suyu hina 538 watapi tronoman yaykurqan. Godoskunaqa Romata muyurqanku; ichaqa tukukuypi kutirikurqanku, Justinianopa generalnin Belisario llaqtata waqaychasqanrayku. Chaymantaqa Iglesia Romana hatun kamachiywan chunka iskay pachak soqta chunka watakunata kamachirqan, Napoleon papa apachispa qarqochiptin hinaspa 1798 watapi karu ñawpaqman wikch’uchiptin kama.
Rome, “the sanctuary of strength” was “polluted,” (polluted, meaning ‘wounded or dissolved’), through the “arms” from the ongoing warfare against the city, represented primarily by the first four trumpets of Revelation chapter eight.
Roma, “ch’aman kallpayoq santuario”, “qhellichasqa” karqa (qhellichasqa nispa, “ch’irisqa utaq chinkachisqa” niyta munan), llaqtapa contra mana tukuq maqanakuy mantawan hamuq “makikuna” rayku; chayqa aswanqa Apocalipsis capítulo ochoq ñawpaq tawa trompetankunawan sut’inchasqa kachkan.
The history that ensued from 496 onward would see the city of Rome polluted as it changed from the power and glory of the Roman empire unto the power and glory of the Roman Catholic empire. Those arms would take away the religion of paganism, represented by the word “daily” in the passage, as they accepted the religion of Nicene Catholicism.
Pacha 496 watamanta qallarishpa shamusqa historiapi rikurinqa Roma llaqta qhelliyachisqa kasqanta, imaraykuchus Roma imperiopa atiniyninmanta hinallataq k’anchayninmanta tikraspa Romano Católico imperiopa atiniyninman hinallataq k’anchayninman churakusqanrayku. Chay brazokunaqa paganismo nisqa religionta, kay pasajepi “sapa p’unchaw” nisqa simiwan sutichasqata, qichurqanku, Niceno Catolicismo nisqa religionta chaskisqankurayku.
At the battle of Vouillé, Clovis defeated the Arian Visigoths under Alaric II and took Aquitaine. In the aftermath of the victory, in 508, the Eastern emperor Anastasius I (in Constantinople) honored Clovis for his victory over the Visigoths. Gregory of Tours says that Anastasius sent Clovis' official papers making him consul. At Tours, in Saint Martin’s church, Clovis put on a purple tunic and cloak, set a diadem on his head, rode out, and scattered gold and silver to the crowd. Gregory says that from that day he was hailed as consul and recognized by the Roman emperor that Clovis was a legitimate Christian king in the west. He was rewarded for breaking the Arian Visigoths, whom Constantinople also opposed. 508 is the year the emperor in the East publicly honored the Catholic Frankish king—church, victory, and Roman legitimacy in one scene. 508 is the year the Frankish Catholic kingdom stood as the dominant Catholic power in Gaul after breaking Arian Visigoth’s rule. Clovis is the first major barbarian king to fight for Nicene Catholicism against Arian kingdoms, and thus the prototype of the French role as “eldest daughter of the Church.” Clovis represents the period of 496 unto 508 and is the alpha symbol of the symbolic marriage treaty. The thirty years from 508 unto 538 are represented by Justinian who is the omega symbol of the procession.
Vouilley maqanpi, Clovisqa Alarico IIpa kamachisqan arriano visigotakunata atirqan hinaspa Aquitaniata hap’irqan. Chay atipaynin qhipanpi, 508 watapi, inti lloq’e qhapaq Anastasio I (Constantinopla llaqtapi) Clovista visigotakunapa contran atipayninrayku hatuncharqan. Gregorio de Tours ninmi Anastasioqa Clovispa kamachikuynin qillqakunata apachispa consul kasqanta rurasqa. Tours llaqtapi, San Martínpa iglesianpi, Clovisqa púrpura unkutawan llach’apawan churakurqan, umanman diademata churakurqan, lloqsispa caballopi purirqan, hinaspa runa tantakuyman qurita qullqitawan t’aqirqan. Gregorio ninmi chay p’unchawmanta pacha consul nisqa qaparisqa karqan hinaspa romano qhapaqpa riqsisqan karqan: Clovisqa inti ch’inpi cheqaq cristiano qhapaqmi kasqa. Payqa premiota chaskirqan arriano visigotakunata p’akisqanrayku, paykunataqa Constantinoplapas contran sayarqanmi. 508 wataqa inti lloq’e qhapaqpa sut’inchasqa ñawpaqman hatunchasqan watanmi: católico franco qhapaqta—iglesia, atipay, hinaspa romano cheqaq kay, llapan huk rikch’aypi. 508 wataqa franco católico qhapaq suyu Galia llaqtakunapi aswan kallpayoq católico atiyniyoq hina sayarisqan watanmi, arriano visigotakunapa kamachiyninta p’akisqan qhipan. Clovisqa ñawpaq hatun bárbaro qhapaqmi Niceno Catolicismopaq maqanakun arriano qhapaq suyuukunapa contran; chayrayku payqa Francia llaqtapa ruleta “Iglesiapa piwra phiwi ususi” nisqapa ñawpaq rikch’ayninmi. Clovisqa 496 watamanta 508 watakama pacha p’unchaykunata rikuchin, hinaspa simbólico casarakuy tratadopa alpha unanchanmi. 508 watamanta 538 watakama kimsa chunka watakunaqa Justinianowanmi rikuchisqa kanku, paymi procesiónpa omega unanchan.
In 538, the “arms” placed the papal power on the throne of the earth for 1260 years. It was then that the symbolic treaty marriage was consummated at the conclusion of the marriage procession that had begun in 496. In 1798, the treaty marriage that had begun between the pope of Rome and Clovis of France, was disannulled when Napoleon of France divorced the papal power by having his general take the pope captive.
538 watapiqa, “rikraku” nisqakunaqa papal atiyniyta kay pachapa tronoman churakurqan 1260 watakunapaq. Chaymi 496 watapi qallarisqa kasarasqa puriy tukukuyninpi simbólicamente tratopi kasarasqa hunt’asqa karqan. 1798 watapiqa, Roma llaqtapa papa wan Francia llaqtapa Cloviswan qallarisqa tratopi kasarasqaqa anulakusqa karqan, Francia llaqtapa Napoleón papal atiyniyta divorciaspa, generalninta papata prësu apachiqtin.
The alpha symbolic papal treaty marriage, which had begun its marriage procession in 496, was consummated at the Sunday law in 538, and it was thereafter disannulled in 1798, just as was every other treaty marriage of Daniel eleven. Revelation adds to the papal marital relationship between the kings of Europe and popes of Catholicism, for the dragon of Revelation twelve is both Satan and pagan Rome’s kings.
Alfa simbólicopa tratadu matrimonial papalpa, mayqanpas 496 watapi matrimonio procesionninta qallarisqa karqan, 538 watapi domingo kamachiypi tukukuyninman chayarqan; chaymanta qhepamanqa 1798 watapi anulakusqa karqan, hinaqtinmi Daniel chunka hukniyuqpi llapa huk tratadu matrimonios hinallataq karqan. Apocalipsisqa yapaykun papalpa matrimonial relacionninta Europapa reykunawan hinaspa catolicismopa papakunawan, imaraykuchus Apocalipsis chunka iskayniyuqpa dragonninqa iskayninmi: Satanáspas, pagan Romaq reykunapas.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Chaynaqa, dragón nisqaqa, ñawpaqtaqa Satanás-ta sut’inchan, ichaqa iskay kaq yuyaypiqa, pagano Romaq unanchaqninmi.” The Great Controversy, 439.
In Revelation John informs us of three things the kings (the dragon) gave to the sea beast of Catholicism.
Apocalipsispi Juanqa kimsa imakunatam willawanchis reykunaqa (dragón) Catolicismopa lamar uywaman qorqanku chayta.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Uywa riqsqaytaqmi karqa huk otorongo hina, chakinkunaqa karqaku huk ukumariypa chakinkuna hina, siminñataq karqa huk pumaq simin hina; dragonñataq payman qorqa kallpanta, tiyananta, hatun kamachikuyninta. Apocalipsis 13:2.
In 496, the kings of Europe began providing the papal beast their “power” as represented by their military might and economic support. They had moved the capital of their empire to Constantinople in 330, leaving the city of Rome as the “seat” of the papal authority. The “arms” thereafter identified the papal church as the head of all churches in 533 with the decree of Justinian. The decree included the use of their military might to persecute those who the papacy identified as heretics, thus placing their civil “authority” into the hands of the popes.
496 watapi, Europa suyukunapa reykunankuna qallarisqanku papal uywa-man “atiyninkuta” quspayku, chayta rikuchispa soldadokuna kallpawan hinaspa qullqi yanapayninwan. Paykunaqa imperionkupa umalliq llaqtanta Constantinopla-man astarqanku 330 watapi, chaymi Roma llaqta saqisqa karqa papal kamachiy “tiyanan” hina. Chaymanta qhipaman “maki-kunakuna” reqsichirqanku papal iglesiata tukuy iglesiakunapa uman hina 533 watapi, Justinianoq kamachisqanwan. Chay kamachisqapiqa yaykurqanmi soldadokuna kallpankuta hap’ispalla qatikachaypaq, papadoqa pikunatachus qhapaq simipi heretikokuna nispa suticharqan, chayhinataqmi paykunapa sivil “kamachiy” papakunapa makinkunaman churakurqa.
The alpha treaty marriage between the papacy and the kings of Europe began with Clovis in 496. By 508, paganism, the legal religion of the realm was set aside for the religion of Nicene Catholicism. In 533, Justinian identified the papacy as the head of all churches, and surrendered the legal authority of their respective thrones unto the papal power.
Papadowan Europapi reykunawan alpha tratadopi kasarakuyqa Cloviswanmi 496 watapi qallarin. 508 watakamanqa paganismu, suyupi kamachisqa religión kasqan, Niceno Catolicismopa religiónninraykumi qichusqa karqa. 533 watapitaq Justinianoqa papadota llapa iglesiakunapa uman kasqanta riqsichirqan, hinaspataq sapa tronoq legal kamachikuyninta papal podermanmi qoykurqan.
The Alpha and Omega Seat
Tukuy Qallariynin, Tukuy Tukukuynin Tiyana
In 330, the city of Rome was left in the hands of the Roman church where she would be seated until she is destroyed in the lake of fire at Christ’s second coming. In 538, she was officially seated again upon the papal throne, thus identifying the history of 330 unto 538 as a prophetic period that begins with an alpha seat and ends with an omega seat. The period represents the ending of the fourth kingdom of Bible prophecy (Pergamos) as a progressive demise beginning in 330 and ending in 538 with the arrival of Thyatira. Both western and eastern Rome continued the slow dissolution beyond 538, but the period began with giving the seat, representing the city of Rome to the papacy in 330, until the seat became not simply a throne over the city, but over the kingdom represented by the city in 538.
Wata 330-peqa, Roma llaqtaqa Roma iglesiapa makinman saqisqa karqa, chaypi tiyaykuspa qhiparinqa Cristopa iskay kutin hamuyninpi nina quchaman wikch’usqa kanan kama. Wata 538-peqa, papal tronomanmi yapamanta ofisialta tiyaykuchisqa karqa; chay hinapi 330-manta 538-kama historiata riqsichin huk profético pacha hina, mayqinchus qallarin huk alpha tiyaykuwan, tukukunataq huk omega tiyaykuwan. Chay pachaqa Biblia profeciapi tawaq ñiqi qhapaq suyuq tukukuyninta rikuchin (Pergamos), huk sapa kuti aswan urayman urmay hina, 330 watapi qallarispa, 538 watapi tukuq, Thyatira chayamuptin. Ichataq, 538 qhipamanpas Roma occidentalwan orientalwan pisi-pisimanta chinkayllatanraq qatirqanku; ichaqa chay pachaqa qallarin tiyaykuta qoywan, chaymi Roma llaqtata papadoman 330 watapi qoyta rikuchin, chaymanta 538 watapi chay tiyaykuqa mana llaqtapa tronu sapanchu karqa, aswanpas chay llaqtawan rikuchisqa qhapaq suyupa tronnin karqa.
330 to 538 is a specific prophetic period that defines the ‘eight’ waymarks of the papacy’s empowerment. Those eight steps are repeated in the healing of the papacy’s deadly wound at the soon-coming Sunday law.
330manta 538kamaqa hukllachasqa profétic pacha kachkan, papapa kallpachasqa kayninpa “pusaq” señalninkunata sut’inchaypaq. Chay pusaq puriyninkuna yapamanta rikurimun papapa wañuchiq ch’akaynin hampisqa kasqanpi, utqay hamuq domingo kamachiypi.
The first of the eight steps was the giving of the city of Rome to the papal power, and the eighth step was the giving of the city as the throne of the fifth kingdom of Bible prophecy. This identifies 538 as the seat, and as ‘the eighth step, that is of the previous seven steps.’ The first step was the giving of the seat and the eighth step was the giving of the seat; thus, the first step in 330 is the alpha and 538 is the omega. Two seats, three horns removed, the daily taken away, Clovis’ conversion and Justinian’s decree equal eight total steps that identify the marriage procession, and ultimately the marriage.
Pusaq puriykunamanta ñawpaq kaqmi karqa Roma llaqtata papal atiyninman qusqa kay; pusaq kaq puriymi karqa chay llaqtata Biblia willakuypi phisqa kaq qhapaq suyuq tiyanan kamachiq tiana kananpaq qusqan. Chaymi reqsichin 538 watata tiyanan hina, hinallataq “pusaq kaq puriy hina, ñawpaq qanchis puriykunamanta kasqan.” Ñawpaq puriymi karqa tianata qusqan, pusaq kaq puriypis karqa tianata qusqan; chayrayku, 330 watapi ñawpaq puriymi alfa, 538 watataq omega. Iskay tiyana, kimsa waqra qichusqa, sapa p’unchay ruwaq qichusqa, Clovispa kutirikusqan, Justinianopa kamachikuynin ima kuska pusaq hunt’a puriykunata ruwanku, chaykunataq reqsichinku kasarakuyman puriq hatun puriyta, qhipamanpas kasarakuyta.
In 1798, France, the power who had represented the ten European kings, who placed the papacy on the throne in 538, removed the papacy from that very throne. The alpha treaty marriage represented in the history of 538 unto 1798 typifies the omega treaty marriage of the papal power with the ten kings of Revelation seventeen. The marriage procession from 496 unto 538 typifies eight steps that align with the last eight presidents of the United States. Clovis and France are symbols of the ten European kings. They represent the United States who will become the premier king of Revelation seventeen’s ten kings at the soon-coming Sunday law.
1798 watapi, Francia, chunka Europa reynikunata riksichiq kallpa, 538 watapi papadota tronoman churachirqan, chay kikin tronomantataq papadota uraykachirqan. 538manta 1798kama historiapi rikuchisqa alfa tratoyuq kasarakuyqa, Apocalipsis chunka qanchisniyuqpi papal kallpapa chunka reyninkunawan omega tratoyuq kasarakuyta rikch’achin. 496manta 538kama kasarakuy procesionqa pusaq ruwaykunata rikch’achin, chaykuna Estados Unidospa qhepa pusaq presidentenkunawan tupachkan. Cloviswan Franciataq chunka Europa reynikunapa unanchankuna kanku. Paykunaqa Estados Unidosta riksichinku, paymi manaña karu punchawpi hamuq domingo leypi Apocalipsis chunka qanchisniyuqpa chunka reyninkunamanta ñawpaq rey tukunanpaq.
The five previous treaty marriages of Daniel eleven align with the sixth and final treaty marriage of the latter days. The alpha and omega treaty marriages of north and south identify the bride from the south as the alpha and the omega is a bride from the north. In the treaty marriages of pagan Rome, the alpha bride from the east was given to the west, and the omega of 313 was a bride from the west. Those four marriages are prophetically linked together by Cleopatra the first and Cleopatra the last. The symbolic treaty marriage of papal Rome represented the groom as the premier king of a prophetic confederacy of ten kings joining with their bride—the scarlet woman of Rome. The divorce was carried out by the premier king of the ten kings in 1798.
Daniel chunka huk ñiqin kapítulonpi ñawpaq pichqa tratadupa casarakuykuna qhepa p’unchaykunapi sojta kaq, tukukuq tratadupa casarakuywan tupanku. Chay norteqwan surq alpha nisqa omega nisqa tratadupa casarakuykunaqa surmanta novia-ta alpha nisqatan reqsichin, omega nisqataq nortemanta novia kan. Roma paganaq tratadupa casarakuykunapi, alpha novia inti lloqsimuy ladomanta qochaman qusqa karqa, hinaspa 313 watapi omegaqa qochamanta novia karqa. Chay tawa casarakuykunaqa profecíapi hukllachasqa kashanku Cleopatra ñawpaq kaqwan Cleopatra qhepa kaqwan. Roma papalpa simbólico tratadupa casarakuyñinqa qosanqa rikuchirqan chunka reykunamanta profético confederaciónpa ñawpaq reynin hina, paykunaqa novianwan kuska huñunakuspa—Romaq puka yanaq warmiwan. Chay divorcioqa rurakurqan chunka reykunapa ñawpaq reyninrayku 1798 watapi.
The treaty marriage of 313 represents the final treaty marriage of the papal power with the United States—the premier king of Revelation seventeen’s ten kings; a two horned power that is typified by the two horned power of France. The history that began with Clovis in 496 and ultimately led to the decree of Justinian in 533 and the enthronement of the papacy in 538, represents the history of 1989 unto the Sunday law.
313 watapi rimanakuy casarakuyqa papal atiyniyoqpa qhipa watapi rimanakuy casarakuyta rikuchin, Estados Unidoswan—Apocalipsis chunka qanchispi chunka reykunamanta ñawpaq reywan; iskay waqrayoq atiyniyoq, Franciaq iskay waqrayoq atiyninwan rikch’achisqa. Cloviswan 496 watapi qallarisqa historiata, chaymanta tukuypi Justinianopa kamachikuyninman 533 watapi chayasqa, hinaspa 538 watapi papadopa tronopi tiyachisqanman pusasqa, 1989 watamanta domingo ley kama historiata rikuchin.
We will continue these things in the next article.
Kaykunata qatiq qillqapiqa qatikusunmi.